The “I am” principle, and health
 
An excerpt from a letter I wrote, slightly modified in hindsight, with a brief synopsis of the “I am” principle, and, as this letter was written to a healer, a short focus at the end on the health/healing relationship.
 
A moment of presumption takes me, prompted by the presentation. Expounding briefly on a principle. Not new (it has been around for as long as Adam), and for which I have coined the term the "I am" principle. You already know it. You are already applying it. And your studies take you even deeper into the realms of the spirit that lay within the "I am" principle. But I will allow my presumption its course regardless. “I am”.
We are the product of our thoughts. God says “I am” and provides His qualification - “that I am”. We say “I am”, and qualify it otherwise by saying “sad”, “happy”, “content”, “sick” - how long a list shall we make? And coming to believe those thoughts, we become sad, happy, content, sick, etc. For the spiritual being, no qualification is necessary - “I am” - and if qualification is necessary - “that I am”. If we practice being spiritual, we will learn that qualification is, in the end, not needed, and if needed, should identify itself as Godlike. We will thus become what we practice. Till that day, we use qualifications as an aid to understanding and as a means of practical application. “I am” “spiritual”.
In application, great care must be taken to not turn the “I am” principle into the “I am not” principle. “I am”, and by implication, all else is “not” and need not be stated. If we transpose from the “I am” principle into the “I am not” principle, we achieve the same affect as providing focus to what we are not, and thus counterbalance the energies that can be put into the “I am”, immediately negating the positive affects - movement neither forward nor backward is called stagnation. Thus, we never say “I am” “not sad”, which two statements cancel each other out, with an end result of stagnation; we emphasise the positive and say “I am” “happy” - one positive reinforcing another. The negative being merely the absence of the positive, we fill the emptiness with that which is there by Divine design to fill it, the positive. “I am” “positive”.
“I am” healthy, and any difference seen manifest in this material realm must be seen as simply the interposition of veils between the soul and this, its carriage. The role of the healer is that of removing the interposition of these veils. Whether that is through prayer, through counselling, through diet, through prescription drugs or any other of the established, and of the yet-to be discovered, means of manifesting health, the function remains the same. All healing is thus proved to be from God, by whatever agency that healing is applied. “I am” “whole”.
Quotes. Behind each lies great principles - look for them - all applicable in full to the “I am” principle. The last two are intricately and intrinsically interwoven :
 
Know thou that the soul of man is exalted above, and is independent of all infirmities of body or mind. That a sick person showeth signs of weakness is due to the hindrances that interpose themselves between his soul and his body, for the soul itself remaineth unaffected by any bodily ailments. Consider the light of the lamp. Though an external object may interfere with its radiance, the light itself continueth to shine with undiminished power. In like manner, every malady afflicting the body of man is an impediment that preventeth the soul from manifesting its inherent might and power.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 153)
 
Again He saith: “And also in your own selves: will ye not then behold the signs of God?” And yet again He revealeth: “And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves.” In this connection, He Who is the eternal King—may the souls of all that dwell within the mystic Tabernacle be a sacrifice unto Him—hath spoken: “He hath known God who hath known himself.”
(Bahá’u’lláh, The Kitab-i-Iqan, p. 101)
 
Although the Realm of Glory hath none of the vanities of the world, yet within the treasury of trust and resignation We have bequeathed to Our heirs an excellent and priceless heritage.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 219)
 
The world of existence came into being through the heat generated from the interaction between the active force and that which is its recipient. These two are the same, yet they are different.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 140)
 
I charge you all that each one of you concentrate all the thoughts of your heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content.
Thoughts of love are constructive of brotherhood, peace, friendship, and happiness.
(Abdu’l-Bahá, Paris Talks, p. 29)
 
You must ever press forward, never standing still; avoid stagnation, the first step to a backward movement, to decay.
(Abdu’l-Bahá, Paris Talks, p. 90)
 
The One true God may be compared unto the sun and the believer unto a mirror. No sooner is the mirror placed before the sun than it reflects its light. The unbeliever may be likened unto a stone. No matter how long it is exposed to the sunshine, it cannot reflect the sun. Thus the former layeth down his life as a sacrifice, while the latter doeth against God what he committeth.
(The Báb, Selections from the Writings of the Báb, p. 102)
 
As this physical frame is the throne of the inner temple, whatever occurs to the former is felt by the latter. In reality that which takes delight in joy or is saddened by pain is the inner temple of the body, not the body itself. Since this physical body is the throne whereon the inner temple is established, God hath ordained that the body be preserved to the extent possible, so that nothing that causeth repugnance may be experienced. The inner temple beholdeth its physical frame, which is its throne. Thus, if the latter is accorded respect, it is as if the former is the recipient. The converse is likewise true.
(The Báb, Selections from the Writings of the Báb, p. 94)
 
Resort ye, in times of sickness, to competent physicians; We have not set aside the use of material means, rather have We confirmed it through this Pen, which God hath made to be the Dawning-place of His shining and glorious Cause.
(Bahá’u’lláh, The Kitáb-i-Aqdas, Paragraph 113, p. 60)
 
Romane
November 2008
 
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